the mapping of dakwah potencies in supporting rejang ......the mapping of dakwah potencies in...

AJIS : Academic Journal of Islamic Studies vol. 3, no. 1, 2018 IAIN Curup – Bengkulu | p-ISSN 2580-3174, e-ISSN 2580-3190 Available online: http://journal.staincurup.ac.id/index.php/AJIS

The Mapping of Dakwah Potencies in Supporting Rejang Lebong

to be a Religious Regency

Hariya Toni, Hasep Saputra

Faculty of Dakwah, IAIN Curup, Bengkulu

[email protected]

Abstract: Islam is a religion of da’wah, which is a religion that advocates to followers to invite all people to believe, charity, create and organize life in accordance with Islamic values. Today, da'wah as a noble task in its implementation has not been managed professionally and measurable. On the other hand da'i has not been able to be a change agent as the ideals of Islam is rahmatan lil'âlamîn. Consequently the position of da'wah is less desirable because it has not been able to give a significant influence for the progress of the people. Therefore, comprehensive assessment and mapping of the strengths, weaknesses, opportunities and challenges of da'wah are required. This study offers the argument that a comprehensive mapping of the matter and then accompanied by professional planning and implementation of da'wah, professionally so the da'wah will be able to give influence and be a solution to various problems of people life in the current era of globalization.

Keywords: Mapping, da'wah, Rejang Lebong

Introduction

Da'wah of amar ma'ruf nahi mungkar practically has been going on

since the interaction between God and His servant (the period of Prophet

Adam AS), and will end with the end of life in this world. The da'wah of

Islam as a manifestation of calling and bringing mankind to the way of

Allah should basically start from the Muslims as the da'wah (ibda

binafsika) actors before preaching to others in accordance with Allah's

call: "Hi those who believe, protect yourself and your family from the

punishment of hell .... '' (Surah a Tahrim / 66: 6) The attempt to manifest

Islam in life is done through da'wah by means of the good (amar ma'ruf)

preventing evil deed (nahyu munkar), and invites to believe (tu'minuna

billah) for the realization of a good community or khairu ummah (QS Ali

Imran / 3: 104).

In the main, da'wah is a future-oriented and humanitarian activity,

whether near or far away is the afterlife. The orientation of humanity is

mailto:[email protected]

42 | AJIS, Vol. 3 No. 1, Juni 2018

done by developing life toward spiritual, socio-political and economic

spiritual well-being. These efforts are based on the real conditions of the

campus or the lives of different people and societies in widespread

cultural realities. Unfortunately, da'wah is often separated from the real

needs of human beings that should be the basis. Da’wah activities should

be developed based on a detailed assessment of a community that will be

made as the object of da'wah (mad'u).

Da’wah conditions in today's society seems to have gained fresh air

changes. The Qur'an Educational Park for early age children, and the

assembly ta’lim for adults either neighborhood activities or managed by

the mosque is the first step for the progress and development of the next

da'wah stage.

The position of Islamic da'wah in general can be seen from three

perspectives, namely in terms of concept of da'wah, the potential of the

muslims and the role of da'wah organization. First, in terms of concept,

da'wah is the inherent character of Islamic teachings, namely between

Islam with da'wah can not be separated. More firmly Sayyid Qutb says

that Islam is a religion of da'wah1, a religion that obliges every Muslim to

invite and convey the truth that comes from Allah swt, so that the value of

the grace of Islam can blossom and grow in the life of the individual

(shahsiyah), family (usrah), society and state (daulah). Da'wah is also the

nature of nubuwwah, that is the nature of the Prophets and Messengers as

a human choice is decided by Allah SWT. to invite human to the truth of

the doctrine he brought (Surah 33: 45-46). Then the task is followed by

the followers of the Prophet and this is also seen in the history of Islamic

da'wah. The spread of Islam to all corners of the world, including to

Indonesia by the merchants, is proof that the understanding of da’wah

and the spirit of striving for the truth has been seared in every Muslim

movement, whatever his profession.2 This is the power of da'wah in

terms of concept.

1 Sayyid Quthb, Fî Zhilâl al-Qur’ân, vol. i (Beirut: Dâr al-Syuruq, 1986), p. 129. See,

Ismail R. Al-Faruqi and Lois Lamya al-Faruqi, Atlas Budaya: Menjelajah Khazanah Peradaban Gemilang, Terj. Ilyas Hasan (Bandung: Mizan), h. 220, dan lihat juga, A. Mukti Ali, Beberapa Persoalan Agama Dewasa Ini (Jakarta: Rajawali Pers, 1987), h. 71. Selain Islam, agama Buddha dan Kristen juga disebut sebagai agama dakwah. Lihat misalnya Thomas W. Arnold, The Preaching of Islam, Terj. A. Nawawi Rambe (Jakarta: Wijaya,1985), p. 1.

2 Hamka, Sejarah Umat Islam, (Singapura: Pustaka Nasional, 2005), p.681-682

Hariya Toni, Mapping of Da’wah | 43

Furthermore, according to M. Natsir (1908-1993), da'wah in the

broad sense is a duty that must be borne by every Muslim and Muslim

mukalaf and nobody can avoid this obligation.3 According to him, da’wah

based on al-amr bi al-ma'rûf wa al-nahyi 'an al-munkar is an absolute

requirement for the perfection and safety of human life. Affirmed that the

obligation as a bearer of human nature that always tends to the truth, in

addition to humans as well as a social creature. If da’wah stops, then evil

deed will be rampant.

Da’wah task is not only the responsibility of scholar, da'i and khatib,

but the duty of each individual Muslim according to their ability,

expertise and profession respectively. Scholars preach with the

knowledge they have, both bi al-lisân and bi al-kitâbah. The ruler or

government preaches with the powers and titles mentioned with the

structural da’wah. While the martyrs (aghniya) preach with their

possessions, namely preaching bi al-hâl. In addition, for people who have

no knowledge, power and possessions, it is also required to hate every

evil deed and he himself must stay away from it.

Understanding the concept of da'wah as described above, then

accompanied by an operational form in the midst of community life, then

this will really be a force for Islamic da'wah. Moreover, the realization is

carried out in groups organized by organizations or agencies of da'wah

and da'wah activities carried out by da'i in a broad meaning.

On the other hand, Islamic da'wah is not just limited to da'wah

activities conducted by da'wah and da'i institutions towards the

congregation or people called da’wah jamaah. But also known as the

concept of da'wah fardiyah, which is done by da’i to one person or some

people mad'uw informally. Da'wah fardiyah has several advantages and

privileges compared to da’wah jammah.4 Da'wah fardiyah in its

operations can take place anywhere, anytime and with anyone its mad'u,

because it is not bound by the protocol event as has been discussed

before this. Therefore, if da'wah is understood in a broad sense and

become a common movement among Muslims, then this will be a force

3 M. Natsir, fiqhud Dakwah, (Jakarta: Media Dakwah), p.110 4 Ali Abdul Halim Mahmud, Dakwah Fardiyah, terj. As`ad Yasin. (Jakarta: Gema Insani

Press. 1995), p.30.

44 | AJIS, Vol. 3 No. 1, Juni 2018

for social change in accordance with the ideals of the Qur'an, so that the

Muslim community becomes the best people (khaira ummah).

Second, the strength of da'wah is seen in terms of quantity and

quality and potential of Muslims in Indonesia. The majority of Indonesia's

population, which is 87% is Muslim, even the nation of Indonesia is the

largest Muslim followers on earth.5 This condition on one side is a force

for Islamic da'wah, if the potential, quality and participation of this

majority can be mobilized, and used for the benefit of Islamic da'wah. The

potential of political elites, economic elites and educational elites at every

level of society needs empowerment. In contrast this majority, can also

backfire, if not accompanied by adequate quality.

Political elites and rulers from among Muslims should be encouraged

and asked to help and be responsible for the progress of da'wah. In fact

the existence of political elites and rulers can change society more

quickly. Its existence must play an important role, such as giving birth to

laws or regulations that can protect people. According to Moh Ali Aziz,

the result of political support has evolved sharia economy and the

implementation of Islamic sharia in some areas of the country. However,

political da'wah sometimes does not bring peace and tranquility among

da'wah partners.6 For the future, there is still a need to increase the

da'wah through political channels, because there are still many rights of

Muslims that need to be struggled, such as halal law that has been 16

years has not been legalized, even though Indonesia is a predominantly

Muslim country. While a minority of Muslims, such as Singapore already

have the law.

Islamic da'wah will be strong, if the majority of people participate in

supporting and assisting da'wah activities in accordance with the ability

and respective profession. Therefore da’wah anfd da'i organization do

not regard them as objects or targets of da'wah, but they must be

positioned as da'wah partners and prepared, empowered and

encouraged to be the subject of da'w or da'i. Process and called activity is

da'wah development strategy. If they can not be expected to appear as

the subject of da'wah, then at least participation and support for da'wah

5 Nurcholis Madjid, Islam Doktrin dan Peradaban, (Jakarta: Yayasan Wakaf

Paramadina, 1992), p. 160. 6 Moh Ali Aziz, Ilmu Dakwah, (Jakarta: Kencana Prenada Media Group, 2004), p.5.


activities. The realization or not this depends on the ability of da'i and

da’wah organization as the most important element in the da'wah system

to improve the resources of the people.

Third, the power of da'wah is seen in terms of the existence of

religious organizations in Indonesia which is engaged in the field of

da'wah. The power of da'wah lies in the active role of religious

organizations or Islamic organizations in Indonesia, that take part in

da'wah. There is no single religious organization that does not participate

in the field of da'wah. Da’wah in broad terminology covers the fields of

politics, economy, social efforts, science and technology activities, art

creations, codification of law and so forth. It is for a Muslim to be a tool of

da’wah.7

Islamic religious organizations are older than this country, because

they existed before Indonesia became independent. The largest religious

organizations today are Muhammadiyah (1912), Nahdlatul Ulama (1926)

and Al-Washliyah (1930). In addition, there are other organizations such

as Mathla'ul Anwar, Ittihadul Muballighin, Al Irsyad and others.

Muhammadiyah for example says that the problem of da'wah is very

important. Because the intent and purpose of establishing the association

is to uphold the religion of Islam so as to realize the true Islamic society.8

More specifically, the mass media presence of both print and

electronic media is a logical consequence of the advancement of science

and technology. According to Ibnu Hammad, the advancement of

information and communication technology (ICT),especially telephones,

computers and satellites that form cyber communication networks,

information is now manifest in all forms (omniform, omniplace ) and for

various purposes (omnipurpose).9 The existence offers opportunities for

da'wah activities or at least through mass media messages of preaching

can reach the broader layers of society, for example through newspapers,

radio, television and internet.

7 M. Amien Rais, Cakrawala Islam, (Bandung : Mizan, 1991), p.27. 8 Syarifuddin Jurdi, 1 Abad Muihammadiyah, (Jakarta: Kompas Media Nusantara), p.

258. 9 Ibnu Hammad, Kata Pengantar, dalam Syarif Hidayatullah dan Zulfikar S.

Dharmawan, Islam Virtual: Keberadaan Dunia Islam di Internet, (Jakarta: MIFTA, 2004), p. viii.

46 | AJIS, Vol. 3 No. 1, Juni 2018

To that end, Muslims, especially managers of da'wah and da'i

organizations should be skilled at utilizing these media. Future efforts,

whether academic, cultural or political, must take into account the

development of audio-visual media and advanced communication

technologies.

Today, the da'wah challenge seems to be getting tougher, especially

the challenges resulting from the advancement of science and technology

as well as the impact of the current of modernization and globalization.

Although behind the challenge it also offers opportunities that must be

utilized. The da'wah challenge can be differentiated to two things. First,

the challenge is the excess or impact of scientific and technological

progress and the downside of globalization. Second, the challenges that

come from non-Muslim parties, both from domestic and abroad, the

various programs and strategies that they do. Third, the challenge of

da'wah resulted from various issues of nationality that give negative

effect to da'wah activities.

While on the other hand, da'wah is also faced with the problem of

poverty, especially the impact of the economic crisis, which has resulted

in the Indonesian population is below the poverty line. In addition to the

challenges or problems of apostasy and ghazwul fikr by non-Muslims and

this should always be wary of. In the context of ghazwul fikr, there are

various accusations from outsiders of Islam such as Islam developed with

swords and wars, as well as accusations of Islamic religious terrorism.

The da'wah challenge at the national level is also very diverse. The

Indonesian nation now is stepping from a humble agrarian life to

industrial life. The process of industrialization and modernization, human

beings can forget the essence of life and the dual function it employs,

namely as a servant to Allah (abdun), as caliph and successor of the

prophetic message. Humans can become technological worshipers,

matter and to others. If this condition arises, the result will produce an

industry that hails the technology, as well as arrogant mental attitude

arises against the transcendent values offered by divine revelation. It will

in turn lead to secular thought and attitude, both in terms of separation of

religion and politics, and in the sense of human freedom from control or

commitment to religious values.


Islamic da'wah in the homeland does not have a clear and systematic

mapping, especially in Rejang Lebong regency, consequently the progress

of da'wah progresses is not maximal and many obstacles. Among the

forms of da'wah in Rejang Lebong are Religious Lectures in Masjid /

Mushala, Majlis Ta'lim, Tabligh Akbar, Friday Khutbah, Kultum, and so

forth.

The Map of Da'wah

The map in general can be interpreted as a description of the location

of the sea, the location of the mountain and so on. Understanding the map

can be understood as follows:

a. Map has an understanding of the Map in English or can be

interpreted as an image of the environment, location and

geographic boundaries of a region in the form of graphics.

b. The map has an understanding as a description of the social,

economic, political and religious conditions in the form of

narrative or description supported by good figures in the form of

tables or statistical data.10

According to Rejang Lebong District Office of Religious Affairs, the

map of da'wah is a visual representation or description containing

various information and data that can be taken into consideration to

formulate a systematic and detailed da'wah activity plan about the region

or geographical boundaries. This series of reporting is a product of

da'wah management.11 Meanwhile, according to MUI, dakwah map is

complete information about the objective condition of elements and

components of the da'wah system for instance: raw input, conversion, out

put, feedback, and environmental.12

So da'wah map is a description of an area that contains the potential

from various points of view, depicted with certain symbols as the

management of da'wah in a da'wah system for the achievement of

mission ideals efficiently and effectively.

10 Poerwadarminta, Kamus Umum Bahasa Indonesia (Jakarta: Balai Pustaka, 2002), p.

747 11 Kanwil Depag Prop. Jateng, op. cit 12 For comparison see the information of the Indonesian Ulema Council, Kerangka

Acuan Penyusunan Peta Dakwah Nasional (Jakarta: Masjid Istiqlal Taman Wijayakusuma, 2004), p. 6

48 | AJIS, Vol. 3 No. 1, Juni 2018

At least mastered the map of da'wah, able to compile work plan,

expertly analyze the potential data of the region, and carefully aiming

target that has not been explored by ulama / kyai / da’i. Equally

important is the ability to formulate and define media-based, printed and

electronic material guidance by optimizing the socio-cultural strength of

local communities.

Extension workers are also expected to not forget to compile and

send the report of each counseling activity regularly and on time every

month. The extension report will be part of the physical evidence of

accountability, the report of the activity is also an instrument to measure

the success rate and failure of information activities and the extension of

Islam.

Da'wah Islamiyah

Islam is the religion that Prophet Muhammad brought, for all

mankind until the end of time. Islam will not develop if its followers are

not proactive in the effort of developing Islamic broadcasting.

In the effort of developing and broadcasting Islam, so to realize its

teachings in the midst of human life is a da’wah business that is

established, continuous, full of sacrifice and struggle.13

In principle Islamic da'wah has started since the first revelation or

since the Prophet Muhammad SAW, was appointed Apostle until he died,

crossed various times, from the period of Hulafar-rasidin, Banu

Ummayah, Bani Abbasiyah, classical dynasty followed by future

generations until now still continue and will not stop.

Dakwah activity is a process of ihtiyar conveying as well as invites to

the message of Islamic teachings continuously throughout history, for

that needed wise management, using argumentation of data and

information with appearance (packing) good.

Dakwah messages should be able to provide guidance and life guides

that cool the heart.6 Da'wah practitioners should pay attention to the

managerial and the signs used as a reference to purify religious teachings

according to the Qur'an and Hadith.

13 Fathiy Yakam, Menggapai Sukses Perjuangan Da’i, (Solo: Romadhoni, 1990), p. 14


Islam as religion is the successor of the preceding prophet's treatises,

especially celestial religions such as Judaism and Christianity. Islam is

derived because of the distortion of religious teachings, either because of

the loss of the source of previous religious teachings or the conversion of

followers. In Christianity for example, until now has not found the

original scriptures.

Because da’wah is an activity of amar ma'ruf nahi mungkar, da'wah

does not always revolve around religious issues such as recitation or

activities that are considered as other religious activities. There are at

least three patterns that can be understood about da'wah.

1. Cultural Da'wah

Cultural da'wah is a da'wah activity that closely approaches Cultural

Islam, namely: one approach that seeks to review the formal doctrinal

link between Islam and the state. Cultural da'wah is da'wah approaching

the object of da'wah (mad'u) with attention to socio-cultural aspects that

apply to the community. As the previous muballighs had done (known as

walisongo) where they taught Islam using local customs and traditions.

This da'wah approach through culture that causes many people who are

interested in Islam. Until now the cultural da'wah is still preserved by

some Muslims in Indonesia.

2. Political Da'wah

The political da'wah is a da'wah movement that is done by using

power (government); activists preach da’wah Islamic teachings so that

Islam can be made ideology of the state, or at least every government or

state policy is always colored with the values of Islamic teachings so that

the teachings of Islam underlie the political life of the nation. The state is

also seen as the most strategic da'wah tool.

The political da'wah is also called as a structural da’wah. The strength

of this structural propagation generally lies in the doctrine that it

propagates. Some Islamic groups are adamantly fighting for this kind of

da’wah according to their understanding.

3. Economy Da’wah

50 | AJIS, Vol. 3 No. 1, Juni 2018

Economic da'wah is the da'wah activity of Muslims who try to

implement Islamic teachings related to economic processes in order to

improve the welfare of Muslims. The ecosnomic da'wah seeks to invite

Muslims to improve their economy and prosperity. Islamic teachings in

this category include; sale, purchase, order, zakat, expenditure and so

forth.

The meaning of "da'wah" is also adjacent to the concept of ta'lim,

tadzkir, and tashwir.Ta'lim means teaching, the purpose is to increase the

knowledge of the people, the activity is promotive that is increasing

knowledge, while the object is the person who is still lacking knowledge.

Tadzkir means reminding with the aim of improving and reminding the

people who forget his duty as a Muslim attack. Therefore, this activity is

reparative or improving attitudes, and behaviors damaged by the

influence of family and socio-cultural environment is not good, the object

is clear those who are forgetting the duties and role as a Muslim.

Tashwir means to describe something in the mind of a person, the

goal of generating an understanding of something through contamination

or explanation. This activity is propagating, that is instilling religious

teachings to humans, so they are influenced to follow it.14

There are several purposes in carrying out the task of dakwah. The

required da'wah should be oriented towards these purposes:

1. Establish an Islamic society, just as the apostles of Allah who

started their da'wah among the ignorant society. They invite

human to embrace the religion of Allah, delivering Nyan's

revelations to his people, and warning them of shirk.

2. Da'wah by making improvements to the affected Muslim

community. Such deviations and various evil deed, as well as the

neglect of the community against all obligations.

Maintaining continuity of da'wah among the people who have held on

to the truth, through constant teaching, remembrance, purification of the

soul, and education.15

14 Wahidin Saputra, Pengantar Ilmu Dakwah, Jakarta: Pustaka Setia, 2011), p. 6. 15 Jum’ah Amin Abdul Aziz, Fiqh Dakwah; Studi atas Berbagai Prinsip dan Kaidah yang

Harus Dijadikan Acuan dalam Dakwah Islamiah, (Solo: Karya, 2011), p. 45-46


When it says "Islamic da'wah", then what is meant is "The final

treatise revealed to the Prophet Muhammad as a revelation from God in

the form of a book that there is no evil in it, either in front or behind, with

his miraculous value, written in the manuscripts narrated from the

Prophet Saw with Sand who is mutawatir, who read it worth

worship”with such explanations, Islamic da'wah has several characters

that distinguish it from other da'wah. There are several characteristics of

which are:

1. Rabaniyah, meaning comes from the revelation of Allah SWT.

2. Wasathiyah, meaning middle or balanced

3. Ijabiyah, positive meaning in view of nature, human, and life

4. Waqi'iyah, meaning realistic in treating individuals and society

5. Akhlaqiyah, meaning loaded with the value of truth, both in the

means and objectives

6. Syumuliyah, meaning whole and thorough in its manhaj

7. Alamiyah, is global

8. Syuriyah, based on the principle of deliberation in determining

everything

9. Jihadiyya, meaning to keep fighting anyone who dare to hinder

Islam, and prevent the spread of da'wah.

10. Salafiyah, it means maintaining originality in understanding and

belief.16

Da'wah will not succeed if a da'i does not surrender himself in totality

to strive in the way of Allah. Successful da'wah is the da’wah that

effectively guide people to amar ma'ruf and nahi mungkar. Many factors

that support the success of this da'wah, among which are:

1. A deep understanding

2. Strong faith

3. A strong love

4. Perfect awareness

5. Continuous work

In order to achieve that noble goal, a Muslim must be willing to sell

himself and his property to God, until he has nothing. He made the world

only for his da'wah, in order to gain the success of the Hereafter, in

16 Jum’ah Amin Abdul Aziz, Fiqh Dakwah; Studi atas Berbagai Prinsip dan Kaidah yang

Harus Dijadikan Acuan dalam Dakwah Islamiah, (Solo: Karya, 2011), p. 59

52 | AJIS, Vol. 3 No. 1, Juni 2018

retaliation for his sacrifice. Allah SWT says: "Allah has purchased from

those who believe in themselves and their property by giving them a

paradise (QS. At-Taubah: 111).

With the correct understanding of da'wah, we strive to implement

this understanding to be incarnated in real life, and the principles carried

out can be witnessed and perceived by humans. This is done through

efforts to realize the following targets:

1. Ishlah An-Nafs (soul improvement), so that become a muslim

strong physical, good morality, wide insight thinking, able to

work, clean its belief, true worship and useful for others. This

refinement leads to becoming human of wisdom.

2. Fostering Islamic households that impact on the harmonization of

life within the scope of the family and society at large.

3. Irsyad Al-Mujtama '(giving direction to the community) that is by

inculcating the principle of amar ma'ruf nahi mungkar.

4. Da'wah to the government to apply the Shari'ah of Allah with all

methods are wise and morality islamic

5. Da'wah to realize the unity of Islam by way, for instance

consolidating to Islamic countries.

The way to realize that noble goal is in the following way:

1. Through da'wah delivered with wisdom (wise), good advice, and

also denial with the good

2. With an Islamic education that holds the Qur'an and the teachings

of the Prophet.

3. The building of Islamic education is where they are educated with

Islamic education.

Indicators of Map Da’wah

Given the extent of the study in the map of da'wah, then the indicator

is needed as a reference for the preparation of da'wah map, the indicator

of da'wah map can be classified as:

1. Geographic description, including:

a) Data collection on the condition of Banyumanik Sub-district.

b) Overview of territory.

c) An overview of the condition of the land.

2. Demographic features, including:


a) An overview of the population by age and sex.

b) The description of the population according to their

livelihood.

c) A description of the state of education according to the stage.

3. The description of religious life, including:

a) Description of the state of the population by religion and its

distribution.

b) A description of the place of people’s worship of the people

and its distribution.

c) A description of the general meeting place (meeting hall) and

governmental devices.

4. The description of the implementation of Da'wa, including:

a) description of the state of da'wah activities either the subject

of da'wah or human resources of da'wah; da'i and Object

da'wah or Mad'u.

b) description of media, method, reference book (material) and

implementation of da’wah management function used by the

subject of da'wah or human resources of da'wah; da'i to

Object Da'wah or Mad'u, in the implementation of da'wah

activities.

5. The picture of religious organization relate with the activities of

Da'wah.

The classification of the banyumanik subdistrict in four levels of

da'wah in the form classification is very good, growing and less

developed which then visualized with the color on the map of the

banyumanik sub-district. The colors are visualized with a green, yellow,

pink, and red look, with this visualization easily known priority areas that

will become da'wah area.

Visualization is useful to determine da'wah strategy for the subject

and object of dakwah that exist in banyumanik sub-district. From the

visualization will facilitate in providing an overview of the potential and

social situations in the form of narrative with the supported numbers and

tables that relate with da'wah.

In the arrangement that will be done there are 3 principal work that

becomes the determinant for da'i to achieve success da’wah in a region.

1. Structural, the ideal structure is:

54 | AJIS, Vol. 3 No. 1, Juni 2018

a) The structure created can accommodate the needs of human

resources (HR) da'i and region.

b) The existence of the highest policy makers as command and

can provide solutions to the problems that occur.

c) There is a clear division of duties and responsibilities to the

personnel in the structures created.

d) Prepare and implement the program activities in the

structure.

2. Structuring HR da'i, ideal human resources are:

a) HR gets its rights in accordance with established manpaj

da'wah

b) HR can perform its duty to charity jama'i fairly.

c) HR enjoy comfort in da'wah, as long as the human resources

intended has carried out its obligations.

d) human resources can develop themselves both the

development set by the congregation and development based

on individual considerations as long as it does not have

negative effects for da'wah.

3. Arrangement of Da'wah Area, an ideal da’wah area are:

a) Each region has a da'wah concept defined by the policy holder

in that area.

b) Each region obtains adequate allocation of resources.

c) The existence of autonomy in the arrangement of the area

given to certain da'i / group da'i

d) In the territorial arrangement should consider the

development of potential / local resources of the region

concerned.

e) There is a network of da’wah that can access all elements of

community preaching.

Forms of Da'wah in Rejang Lebong Regency

1. Ta'lim Assembly

Ta'lim Assembly is one of the non formal education institutions that

aims to improve faith and piety to Allah SWT and noble character for the

congregation, and realize the grace for the universe.


In practice, ta’lim assembly is the most flexible and time-bound place

of teaching or religious education of Islam. Ta’lim Assembly is open to all

age, layer or social strata, and gender. The timing of the event was not

tied up, could be morning, noon, afternoon, or night. where teaching can

also be done at home, mosque, building, hall, page, and so on. In addition

ta’lim assembly has two functions at once, namely as da'wah institutions

and non-formal education institutions. Flexibility of the assembly ta’lim

this is a force that can survive and is the Islamic educational institution

that is the closest to the people (community).

Ta’lim assembly is also a vehicle for strong interaction and

communication between ordinary people with the muslims, and between

fellow members of the assembly ta’lim without limited by time and place.

Thus the ta’lim assembly become an alternative religious education

institution for those who do not have enough energy, time, and

opportunity to study the religion extends formal education. This is what

makes ta’lim assembly has its own characteristic value compared to other

religious institutions.17

2. Remaja Masjid (Islamic Youth of Mosque)

That is an organization or a collection of Muslim teenagers who use

the mosque as a center of activity. Teens Mosque is one of the best

teenager coaching alternatives. Through this organization, they gain an

Islamic environment and can develop creativity.

Islamic Youth of Mosque build their members to believe,

knowledgeable and do good deeds in order to serve Allah Subhanahu wa

ta'ala to achieve His bless. Coaching is done by preparing various

programs that are followed up with various activities. The established

youth of mosques are usually able to work in a structured and planned

manner. They compile the Periodic Work Program and perform various

activities that are oriented towards: Islamic, mastery, youth, skills and

scholarship.

17 Ta’lim Assembly is a non formal education institution whose existence is

recognized and regulated in (1) of Law number 20 year 2003 concerning national education system; (2) Government regulation number 19 of 2005 challenges national education standard; (3) Government Regulation number 55 year 2007 concerning religious education and religious education; and (4) Decree of Supreme Court Number 3 Year 2006 regarding Strutur of Religious Department in 2006.

56 | AJIS, Vol. 3 No. 1, Juni 2018

They also do the job hearing based on the needs of the organization,

in order to work effectively and efficiently. Several areas of work are

formed to accommodate the organizational functions tailored to the

Work Program and activities to be held, including:

a) Administration and Secretariat.

b) Finance.

c) Member Coaching.

d) Library and Information.

e) People's Welfare.

f) Womanhood.

As we have seen, that Youth Mosque is an organization that bring

together active Muslim teenagers to come and worship in congregation

Moses. Because of his attachment to the mosque, his main role is none

other than prospering the mosque. This means, activity-oriented mosque

has always been the main program. In performing its role, the youth of

the mosque places priority on the activities of improving the faith, science

and skills of its members.

Youth Activities A good mosque is done in a planned, continuous and

wise way; besides it also requires appropriate strategies, methods, tactics

and techniques. To arrive at such a good activity, at this time needed a

good understanding of organization and management as well. The types

of activities of Youth Mosque are:

a) Participate in prospering the mosque.

b) To coach Muslim youth.

c) Organizing the process of regeneration.

d) Providing support for Ta'mir Mosque activities.

e) Implementing da'wah and social activities.

3. Kultum

The seven-minute lecture is art, that is, the art of conveying

something to the crowd with a short amount of time, which is only seven

minutes as the name implies; kultum. Kultum then called people with a

brief lecture that only discussed a few things from the problematic

religion or just a reminder just so that people do not neglect on religious

matters or problems that are good. In some societies, the habit of kultum

is usually performed after each time to pray five times.


But it turns out there is some time that is also commonly used to

perform the kultum, one of which is at the time to start tarawih prayer in

Ramadan with the intention while waiting for other congregations to

come. Whenever its use, kultum remains a thing that can not be

considered trivial, because often just because asked to speak this brief,

people have a deep psychic disorder or in other languages is exposed to

stage fright. The person looks cold hot before climbing the podium and

this makes his speech not allegedly digress to and fro.

The message to be conveyed becomes blurred and the short time it

felt the listener become boring because it feels long. Again not easy to do

kultum. Need meaning and strategy that telling for our appearance calm

so short message of kultum can be long in mind of listeners. Because the

kultum that in practice not only done for seven minutes, but rather is a

means of one-way communication, all eyes and ears of pilgrims /

listeners are on us. It would be better if you really understand the ins and

outs in doing the kultum.

4. Tabligh Akbar

Activities Tabligh Akbar is a concept to build communication in the

framework of hospitality among fellow parishioners. In terms of giving

and sharing of religious knowledge on certain conditions and situations.

It means sharing and giving about goodness and righteousness, so it is

not surprising that the activity is filled with religious lectures which is

directed by teachers, both local and national teacher (ustaz). Thus,

Tabligh Akbar is actually an effort to build a unity of people to

communicate intellectually, spiritually and socially between each other,

so that the purpose of religion and social goals can be realized properly.

Tabligh Akbar is also an effort to build unity of the people both in

upholding religious sharia as well as in building social commitment.

Tearing this understanding is not a few appear certain elements and

certain political parties use the term Tabligh akbar to build imaging or

community support for the interests of practical politics only. Well, If this

happens then the value of Tabligh Akbar will shift to the real value, and

not the reward and unity that we get but suspicion and division among

the people. Why not? Because religion has been used as a political tool.

This concept is what we need to avoid together. Therefore, there needs to

58 | AJIS, Vol. 3 No. 1, Juni 2018

be good intentions from all parties, both the executing committee, the

community and the government to build a commitment and consistent,

There is no indication and conspiracy other than to realize the unity.

Mapping Da'wah in Rejang Lebong

Da'wah is the activity of socialization and institutionalization of

Islamic teachings as well as efforts to improve the lives of mankind in

accordance with the demands of Islamic teachings, to be dealt with

seriously and professionally. In its activities da'wah must start from

social change and objective condition of life of society. To obtain a clear

picture about the field of da’wah, it can be pursued through research and

review of the implementation and formulation of da'wah used today.

Another thing that is also quite important to do mission research

periodically and true before da'wah activity done, there has been clarity

about da'wah map.

Da'wah map is a systematic and narrative depiction of a social reality

in the midst of society, which will be the field of da'wah. The description

includes the social, economic, cultural, political and other situations. Then

also concerning natural resources (SDA) and human resources (HR) and

the depiction of the priority of da'wah issues that need immediate

handling.18 The weakness of da'wah so far, because there is no da’wah

map that provides an objective picture of the things mentioned above.

Because of that activity da'wah often experience conflicts which in turn

become an obstacle to the progress of Islamic da'wah.

In addition, research and thought and intelligent not only focus on

da'wah object, but must be comprehensive to da'wah system, namely:

da'i, mad'u, material, method, media and organization of da'wah.

Furthermore, organizers of da'wah and da'i organizations are required to

understand well about the strengths, weaknesses, opportunities and

challenges of da'wah. From that understanding will be born an attitude to

harness the strengths and opportunities and can suppress and anticipate

against the weaknesses and challenges.

18 Abdul Munir Mulkhan, Paradigma Intelektual Muslim, (Yogyakarta: Sipress. 1993),

p. 245


In facing the progress of science and technology and the impact of

globalization, then the da'i and da'i managers must have the courage to

review the concept and implementation of da'wah today. Furthermore, it

is necessary to reformulate the concept of da'wah which is adapted to the

development of science and technology. If that is not done, then da'wah

will be left behind from social progress of society.

Counseling of non-civil religion of Islam in the field are expected to be

the front guard in order to assist the KUA and the Ministry of Religious

Affairs in developing the community, and always uphold the image of the

Ministry of Religious Affairs of Rejang Lebong Regency, since the function

of religious instructors is informative, educative, consultative and

functional advocative.

Nowadays, the religious counselors of Islam must be ready to deal

with a state of rapid change in society leading to functional society,

technological society, scientific society and open society. Thus, every

religious counselor continually needs to increase knowledge, insight and

self-development.

So the map of da'wah and report can be formulated appropriate and

effective da'wah format and system for a certain community, a counselor

in performing its duty is not like entering new and foreign territory.

This is the main provision for a professional and qualified religious

instructor, all stakeholders later when this da’wah map has been well

compiled will feel the ease with the accurate data so that systematic steps

to improve society in the future will be achieved.

Da'wah in Rejang Lebong is carried out in mosques in each region or

village, such as ta'lim assembly, risma, and kultum, and also there is

da’wah which is cooperation between STAIN Curup and Government of

Rejang Lebong area, such as jum'at safari, ramadan safari, and also jum'at

blessing.

Activities at the mosque including mushalla or langgar in Rejang

Lebong:

1. Ta’lim Assembly; ta'lim AssemblyIn Rejang Lebong district there

are 359 ta'lim assemblies scattered in various mosques and

60 | AJIS, Vol. 3 No. 1, Juni 2018

mushalla.19 Which consists of 779 jama'ah men and about 900

people jama'ah women. Majelis ta'lim in Rejang Lebong district is

usually held on Friday after the Friday prayers, and filled with

religious lectures by religious teachers and ustazah in Rejang

Lebong. The studies vary as to the problem of fiqh women, prayer,

zakat, the problem of inheritance, family problems, talaq, and so

forth.

2. Remaja Masjid (Islamic Youth of Mosque, in short risma); risma in

Rejang Lebong Regency is also filled with religious activities, such

as fiqh, worship, association, ethics, morals, and so forth. Risma in

Rejang Lebong Regency is not as much as the growth of ta'lim

assembly, due to several factors, namely the lack of initiative from

the mosque board to establish Risma, and the laziness of

adolescents to follow Risma because most of them come from

public schools so the desire to study religion becomes less.

3. Kuliah Tujuh Menit (in short kultum); kultum is carried out by

several mosques and government agencies when after the zuhur

prayer or in the morning after the dawn prayer, the cult is usually

filled by the da'i who are deliberately invited to deliver religious

sermons.

Among the names of da'i registered at the Ministry of Religious

Affairs of Rejang Lebong Regency are:20

NUM NAME ADDRESS POSITION

1 Drs. HM. Ch Naseh, M.Ed S. Sukowati Head of Ministry of Religion

Affairs RL

2 Drs. H. Nasril Sukaraja Head of MUI RL

3 Drs. Damanhuri Anwar Air Rambai Pensioner

4 Drs. H. Mawardi MS Dusun Curup Pensioner

5 Drs. Akhmad

Hafizuddin, M.HI

Talang Benih Office of Religion Affairs

North Curup

6 Drs. H. Senopati Tunas Harapan Pensioner

7 Drs. Kadar Najmiddin Talang Benih Ministry of Religious Affairs

RL

19 Document of Ministry of Religious Affairs, Rejang Lebong Regency of Bengkulu. 20 Document of Ministry of Religious Affairs, Rejang Lebong Regency of Bengkulu.


8 Drs. Suhardihirol, M.Pd Teladan Village Ministry of Religious Affairs

RL

9 Suryono, S.Ag Sidorejo Pensioner

10 H. Suryono, M.Pd Air Putih Lama Head of Office of Religious

Affairs South Curup

11 Izhar Syafawi, S.Ag Air Bang BTN Pensioner

12 Drs. H. Rasid Jamak Sukaraja Pensioner

13 Tegu Ati, M.Pd Batu Galing Ministry of Religious Affairs

RL

14 Drs. Zulkifli Air Bang BTN Pensioner

15 Irsan Sidik, S.Ag Talang Rimbo

Baru

Ministry of Religious Affairs

RL

16 Drs. Bahtiar Iman Tunas Harapan Office of Religious Affairs

Curup Utara

17 H. Usep Saifuddin, M.Pd Sidorejo Head of MTs Islamic Centre

18 Drs. H. Amrullah Timbulrejo Pensiunan

19 A. Kadir A.Ma Teladan Village Office of Religion Affairs

South Curup

20 Supianto, S.Ag Animal Market Office of Religious Affairs

Central Curup

21 Drs. Samiri Air Rambai Office of Religious Affairs

Curup

22 Fahamsyah, M.PdI Sidorejo General Election

Commission Curup

23 Drs. Bahtiar Jamil Timbul Rejo Teacher of MAN Curup

24 Drs. H. Safruddin M.Pd.I. Batu Galing Lecturer of STAIN

25 H. M. Ali Muhammad Agung Mosque

Curup

Priest of Agung Mosque

26 Drs. H. Tarmizi Syam Air Sengak

Curup

Pensioner

27 M. Syaropi, Sm.Hk Adirejo Pensioner

28 Keruliman, S.Ag Air Rambai Employee

From the data above only a few da'i, there are still many da'i who

have not registered in kemenag Rejang Lebong, this da'i task not only fill

the kultum but also to fill the lecture in ta'lim assembly, lecture night of

Friday and lectures on a grand tabligh.

STAIN Curup Cooperation with Local Government Rejang Lebong:

62 | AJIS, Vol. 3 No. 1, Juni 2018

1. Safari Ramadhan; Ramadhan Safari is an activity of STAIN Curup

in Ramadhan month by way of STAIN Curup Campus device and

lecturer and also Local Government of Rejang Lebong visited

several mosques in order to socialize campus and also give

enlightenment about Islam. Socialization and religious lectures

are delivered after the prayers and before tarawih prayers, the

goal is for people to include their children to religious schools

such as STAIN Curup.

2. Safari Friday; Safari Friday is one of the activities of STAIN Curup

to preach to the community, by sending several lecturers to serve

as preachers on Friday in some mosques in Rejang Lebong.

Supporting Factors and Da’wah Obstacle in Rejang Lebong Regency

It is an undeniable fact that Islam has survived centuries in this

archipelago, with all its strengths and weaknesses. Muslims as the

majority population from time to time have not changed much. This

means that the endurance of Islam in the struggle with various challenges

is remarkable. But on the other hand, there are still quite a lot of

weaknesses found among Muslims in the context of da'wah. The thing

that is delematic is that Muslims as the majority population in Indonesia,

but minus the quality. According to Ahmad Syafii Maarif, the three main

points of weakness and backwardness of the people, namely poverty,

ignorance and backwardness.21Label majority with minus quality, this

will worsen the image of Islam, as well as the image of Indonesia in the

eyes of the world, if not immediately addressed through a multi-

dimensional and integrative approach.

Da'wah on the internal level is the embodiment of various

weaknesses among Muslims. Therefore it needs to be identified so it can

be improved in the future for the progress of the people and the glory of

Islamic civilization. Internal challenges can also be engineered by

external parties in order for Muslims to become weak and helpless. In the

context of the da'wah challenge, Hamka sees that Muslims have four

21 Ahmad Syafii Maarif, Islam dalam Bingkai Keindonesiaan dan Kemanusiaan : Sebuah

Refleksi Sejarah, Bandung: Mizan, 2009), p. 243.


major diseases of weak faith, selfishness, drunken powers and

uncontrolled passions.22

First, the weak spirit to sacrifice for the sake of religion. This also

indirectly shows the weakness of faith among Muslims. According to

Hamka, weak faith is a humiliation, which can lead to bad character, fear

of the enemy or cowardice and selfishness. Every Muslim should have the

identity as described in Surat al-Fath [48], 29 verse, which is firm against

the unbelievers and affectionate fellow Muslims.

Second, selfish and indifferent to the rights of others, such as the

rights of friends, and neighbors. Third, drunk authority. Fourth,

uncontrolled lust. Beside, seeing the many weaknesses of Muslims,

Hamka also advised da'i not to raise the issue of khilafiah, because it can

lead to divisions among Muslims. In addition, it is necessary to develop an

optimism attitude in achieving the success of Islam. Attitudes like this can

be developed with the belief that the Qur'an has a perfect concept.

Then M. Natsir also saw some weaknesses of Muslims. First, Muslims

are the majority population in Indonesia, but the potential or human

resources (HR) owned is still low. So is the understanding of Islam.

According to M. Natsir, understanding of Islam is influenced by Western

perception. In addition, there is still a narrow understanding that

surrounds Muslims, which encourages dichotomy, extremism, contradicts

Islam with Pancasila as the basis of the state and other attitudes that are

not conducive to the progress of Islam. In addition, some Muslim

politicians are secularists, and they are not partly responsible for the

progress of Islam.23

decline of Muslims in education, economy and health. About the role

and economic life of Muslims, M. Natsir said:

The economy, obviously very striking. In the past, Muslims had at

least an asset in the field of economic development. The middle class of

the economy in the past was generally from among the people. However,

the existing developments show that people are "thrown" from the

national economic arena.

22 Hamka, Prinsip dan Kebijaksanaan Dakwah, p. 25 dan 29. 23 M. Natsir, Fiqhud Dakwah, (Jakarta: Media Dakwah), p.110

64 | AJIS, Vol. 3 No. 1, Juni 2018

Third, the weakness in the management of the potential of Muslims.

Essentially, the potential of Muslims continues to increase from time to

time. However, the potential is not maintained and utilized optimally for

the benefit of Islam. Whereas in increasing da'wah is needed the role and

cooperation of Muslims in various fields. In addition, according to M.

Natsir, some of Muslims are reluctant, do not dare to take risks and not

aware of the actions of external parties.

The attitude above, according to the opposite figure of Soemarno's

polemic, arises because of the love of the world (hubb al-dunya) is

excessive, even though it is contrary to his conscience. According to him

this condition is very different from the attitude of society in pre and

post-independence era. Excessive world love diseases, also influenced by

advances in science and technology and the impact of modernization.

Fourth, weakness in the field of advancing the Islamic generation for

leadership estafeta. According to M. Natsir, this is because the attitude

does not care between the older generation to the younger generation. As

a result, paralysis and weakness affect the continuation of future

leadership. To overcome this condition, M. Natsir suggested that the

younger generation of Islam, through organizations or missionary

organizations hold meetings to examine the issue seriously, analyze the

situation and develop a common perception. However, because it is a

sensitive issue, it must be careful and not too much touted.24

On the other hand, the weakness of da'wah lies in the da'i and da'wah

organization in its management. The existence of da'i and da'wah

organization can be seen as a strength, but on the other hand today there

are still many weaknesses. The weaknesses are: (a). The lack of

encouraging cooperation among da’wah organizations. (b). The

competence of da'i is not enough. (c). Da’wah activities have not touched

all aspects of people's lives. (d). The map of da'wah is unclear. (e). The

weakness of da'wah management which is not professional image

handling da'wah activities. (f). The issue of unspecified sources of da'wah

funds and a series of other weaknesses can be sorted. The following

discussion attempts to analyze four weaknesses that are considered very

basic.

24 Abdul Aziz Thaba, Islam dan Negara dalam Politik Orde Baru, (Jakarta: Gema Insani

Press, 1996), p. 265.


First, the cooperation between da'wah organizations is considered

important enough to overcome the weaknesses both at the level of

concept and at the level of operational da'wah. Because with the

realization of good cooperation, it is more possible to understand each

other, mutual learning and mutual help, and avoid overlapping da'wah

activities against the same object. For the initial stage for example, a

meeting between the leaders of the organization (top leader).

Second, the weakness of da’wah lies in the power of da'i related to

quality, professionalism and competence.25 Da'i is the first and main

element in the process of da'wah activities. Therefore its existence is

decisive in planning, implementation and in achieving the goal of da'wah.

Given that, then at all times are needed da'i a qualified and professional

and able to provide an alternative answer to the problems faced by

people in the current era of globalization.

Third, da'wah activities have not touched various aspects of

community life. Portraits of da'wah so far, more dominant in oral form

such as khutbah, lectures and the like. The themes discussed still focus on

belief and worship issues and struggle around the issues of halal and

haram, heaven and hell, while other aspects of Islam are very wide often

overlooked. Da'wah in modern terminology is the reconstruction effort of

society which includes improvement of life in the field of social welfare,

education, law, politics, economy, cultural life, development of science,

technology and mental spiritual.26 Therefore, the themes of da'wah

should be more diverse in accordance with the problems and demands of

people's lives.

Fourth, the map of da'wah is unclear. If we look at the diversity of life

issues of the people, then the activity of da'wah is not a casual activity or

a breakthrough and then produce results. However, da'wah activities

require good handling, management and da'wah planning based on

25 The competence of da'i is divided into three things, namely substantive

competence, methodological competence and technical competence. Substantive competence associated with the mastery of science keislamam a broad and deep and noble character. Methodological competence emphasizes the ability of da'i in planning and implementing da'wah according to objective conditions of da'wah goals. While technical competence, is the ability to master the technology that supports the success of da'wah. See, Abdullah, Insight of Da'wah, p. 45.

26 Sukrianto (dkk), Pergumulan Pemikiran Dalam Muhammadiyah, (Yogyakarta: Sipress, 1990), p. 127.

66 | AJIS, Vol. 3 No. 1, Juni 2018

objective conditions of the people. Then the next problem is how to

formulate a da'wah policy strategy based on planning based on the

results of research da'wah and then poured in the map of da'wah.

On the other hand, the weak point of Muslims on the political aspect.

The fact that Muslims are the majority in the census, a minority in role

and quality. So if political intelligence is one of the weak points of the

people, then da'wah should be oriented to efforts to educate people's

politics. There is a fundamental problem that needs to be straightened

out that in a vision, politics have not been agreed as an instrument that is

an integral part of da'wah and amar makruf nahi mungkar. According to

Eep Saefullo Fatah there are 25 types of mistakes in understanding and

political practice among people, among them the excitement in ritual

territory, silent in the political area and see politics as black and white.27

Conclusion

Problems often encountered in Structural is the absence of a standard

system and policies and agreed as a work guide, there is no policy for

handling da'wah specifically in areas that have special conditions

(housing or certain settlements), have not been division of tasks and

responsibilities in spesific.

1. Problems often encountered in Human Resource Management

Human resource distribution has not considered regional needs.

The distribution of human resources is not evenly distributed.

The absence of systematic distribution of human resources

arrangements that result in the accumulation of human resources

in certain areas or on certain elements of society.

2. The main problem in Arrangement of Da'wah Area

The absence of arrangement of da'wah area. Da'wah elements

move independently not on a single command.

Has not yet had adequate understanding what are the main tasks

and functions that a person must perform in the da'wah area.

There is no guidance on da'wah work in da'wah area. For example

a concept of community da’wah.

27 Eep Saefulloh Fatah, Kalangan Islam: Dari Statistik ke Politik? dalam Dhurorudin

Mashad, Akar Konflik Politik Islam di Indonesia, (Jakarta: Pustaka Al-Kautsar, 2008), p.xiv.


The absence of a monitoring system for preachers placed in

da'wah areas. This can make the work of da'i in a region can be

measured and evaluated properly.

The solutions that can be submitted in this research are:

1. Structural Solutions

Socialize to the da'i about who is the rightful party and is entitled

to take the highest policy in a da'wah area.

Make arrangements on the policy making mechanism.

2. Human Resource Management Solutions

Distributing human resources with a particular system and or

methodology that can accommodate structural and territorial

needs.

The existence of a work guide that includes clarity of duties and

responsibilities.

3. The Set Up Solution of Da'wah

Socialize to da'i in the da'wah area regarding the legitimate

parties and is entitled to take policy in the da'wah area

Make arrangements on the mechanisms of policy making in the

da'wah area.

Creating a network that can access all elements of community

da’wah

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